under the New Testament as the seventh day was under the Old Therefore now the seventh day is changed and the First is come in its room which was the thing to be proved In the last room we argue from the Apostles Ordinance 1 Cor. 16. 1 2. concerning contributions for the Saints As I have saith Paul given order to the Churches of Galatia even so do ye that is the first day of the week let every one of you lay by him c. I say we argue tâ—us That not the seventh but the first day is the chief solemn day for worship after Christs Resurrection If the First day of the week be particularly and eminently pitched on by the Apostle and that in diverse Churches as the fittest time for expressing their Charity then must there be somewhat eminent in the First day giving ground for such an appointment and ordinance as the Apostles singling that from other dayes for such an end and no other reason can be given but that that day being more especially and immediately appointed for God is most fit for that duty which is a Work of Mercy but it s there clear that the Apostle pitcheth singularly on that day beside other dayes Ergo c. For strengthening of the Argument consider 1. That it 's clear to be the first day of the week since that same phrase which is used by the Evangelists Matt. 28. 1. Mark 16 2. Luk. 24. 1. is made use of here by the Apostle who no question followeth the Evangelists phrase yea his following that phrase may hint at a reason why he commandeth Charity to be on that day or sets it apart for that use as beyond other dayes to wit our Lords Resurrection 2. It s clear that he thinketh it not indifferent what day it be done on nor that all days are alike therefore he pitcheth on that day the first day and that not in one Church onely but in many 3. That this is not commended onely to them but commanded and enjoyned even in reference to the day and will the Apostle load Churches with Commands in that circumstance without ground and universally to speak so prefer one day to another and so as he will have uniformity in the very day in the Church of Corinth with other Churches unnecessarily Let it not be said nay nor thought 4. That this day was commanded even in the Churches of Galatia in which Churches he had condemned the observation of dayes whereby it would seem to be clear that he counteth not the preferring of this first day as one of these dayes the observation whereof is prohibited and condemned by him noâ— willeth it to be laid aside and that purposely he passed the seventh day as amongst these dayes which were not to be observed and retained but laid aside 5. That the thing required is a duty of the Sabbath being a work of mercy as Isai 58. giving bread to the hungry is mentioned particularly as one of the duties of Gods Holy day 6. That the mentioning of the First day of the week must be looked on as relating to and as compared with the practise of keeping solemn meetings on that day and this Command of doing this on the First day of the week must be more strong and infer somewhat more being compared with other places then if such things were not recorded other wayes of the First day 7. This Command supposeth them to be already acquainted with some special priviledges of the First day beyond others when he commendeth this as a motive to them to be more charitable to wit that it was to be done on that day 8. That there must be some peculiar thing in this day making it fit yea more fit for such a purpose as doing works of Charity on it rather then on any other And the Apostles commanding this and that in many Churches doth necessarily presuppose a reason why he doth it drawn from some fitness of this day by another Now if we will enquire no reason can be given but that the seventh-day Sabbath was expired and that this first day was instituted in its place for otherwise any day was alike yea the seventh-day being the last day of the week and the day when men usually reckon their weeks success it would seem more reasonable for this end that men at the close of the week should lay up by them as God had blessed them then to reserve it to the beginning of another week were not the first day more especially to be sanctified then the last and the last to be accounted but an ordinary working day The fitness then floweth from this that the first day of the week being the day of their solemn Communion with God and with one another and the day of their partaking most liberally of spiritual blessings from him that therefore they should be most readily warmed in their affections and be most liberal in their Communications to such as wanted especially if we consider the Jews to be parties for whom that Collection or Contribution was It s the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles Rom. 15. 26 27. That the Gentiles were their Debtors in temporals because they had received spiritual things from them now this argument is most fresh and powerful when Believers do on the first day of the week record Gods priviledging them with his Ordinances and giving them his day in place of the Ordinances and day which the Jews once had and yet deriving these unto them by the Jews I say this Argument will then be most fresh to incite to that duty in particular If any say that it was accidental that the first day was chosen or named rather then another because one behoved to be named and it was alike which But 1. I demand why is it universal If it were from one Church onely it might possibly have been thought so but he doth call for this duty on that day from more Churches 2. Why doth he not recommend it but command it as having more then an indifferency in the very day And 3. Can it be by guess or accident to speak so that so many priviledges are fallen on that day And that so manie things are recorded of it and astricted to it by commands which is not done of and to any other dayes And if one place would not suffice to prove that the first day and not the seventh day was preferred by the Apostles as the chief day of solemn publick worship yet all these things put together must prove a preference in that day or we must say that the Pen-men of Holy Scripture have been very partial who have marked many things and recorded them concerning Gods Worship on that day and have never so much as once for solemn Service named what was done on the second third fourth fifth dayes we must either say that this is inadvertently done which were blasphemy considering by what Spirit
the conclusion receive any confirmation by the Sacrament yet by strengthening the major proposition Such as Believe shall be saved it strengtheneth the Conclusion also for if that were not true my having Faith or flying to Christ were no great comfort and so consequently it has influence on the Believers comfort in the Conclusion as Gods Oath and Seal did confirm thé Promise made to Abraham and also strengthened his Faith in believing it should be made out to him Rom 4. 11. Again it is to be considered that the Sacrament sealeth particularly not only as it sayeth All that Believe shall be saved but also as it says Thou if thou wilt Believe shalt be saved and the seal is so appended to that conditional Offer that the Covenant standeth not only sure in general to all Believers but to Me particularly upon my closing with it as if God were particularly singling me out to make the offer unto me and to take my engagement and to put the seal in my hand by which Faith is more particularly helped and strengthened then by the Word alone there is great use therefore of the Sacraments in that thereby we get Faith quieted in the believing of this that God will lay-by his Controversie and keep his Covenant and make forth-coming his Promises to those who flye for refuge to Jesus Christ according to his Oath and Seal Thus he sealeth the Major Simply the Minor Conditionally but Particularly Or we may suppose God speaking to us from the Covenant thus He to whom I offer Christ he may receive Him and all that believe and receive the Offer shall obtain the Blessing offered But I offer Christ to thee therefore thou mayst and shouldst receive him and if thou accept the Offer hou shalt obtain the Blessing offered and shalt â—e saved Thus the Major and Minor are simply sealed but the Conclusion conditionally Or the Sacrament sealeth the Offer simply but the Promise as it is applyed to such a particular Person Conditionally if he receive the Offer so that none needeth to question Gods Offer nor Christs Performance on our Acceptation And thus the Sacraments may be called Testimonies of Gods Grace to us because particularly they seal that Offer of his Grace unto us namely Christ and Salvation by him and his being content to give Him upon condition of our believing The Third end and use of the Sacraments is to exhibit and apply Christ or his Benefits to Believers hence in the Sacraments we put on Christ and eaâ— him which is not done by any Physical Union of Christ or his Benefits with the Signs but as in the Word Christ communicateth himself when the Spirit goeth along with the Promises and Hearers bring not only their Ears but their Hearts and Faith to that Ordinance So here by the Sacraments Christ is Communicated to us when we come not onely with Ears Eyes Tâ—st c. but with Faith exercised on Christ in the Sacrament with respect to his Institution and he cometh by his Spirit with the Elements and Word whereby the Union with Christ is so much the more near and sensible as it hath upon the one side so many and great External helps in the means appointed by God and on the other side a proportional Blessing promised to go along with his Ordinance by the Operation of his Spirit Hence it is that all this Communion is spiritual conferred by the Spirit and received by Faith yet it is most real and having a real Ground and Cause and real Effects following not by vertue of the Sacraments in themselves more then by the Word or Prayer considered in themselves but by the vertue of the promises being laid hold on by Faith And now Word and Sacraments being joyned together they concur the more effectually for bringing forth those ends intended in the Covenant Fourthly There is a fourth End which resulteth from these and that is a Believers Consolation Hebr. 1. 6 8. which by the strengthening of Faith and beholding of Christ in that Ordinance and being confirmed in the hope of his Coming again c. proveth very sweet and corroborateth the Soul so much the more 〈◊〉 that therein he trysteth often with the Believer and by it Communicateth himself to his Sense and Spiritual feeling Fifthly The Sacraments hold forth a Mutual Engaging betwixt God and his People God holdeth out the Contract the Covenant and Offer We by our partaking do declare our acceptance of that Offer on those Terms and ingage accordingly that we shall make use of that righteousness therein held forth for our Justification and of that Wisdome and strength therein offered for our direction and Sanctification In this respect our taking of the Seal is called our Covenanting And Genes 17. he was to be punished that wanted the Seal of Gods Covenant Thus our accepting and receiving looketh to the Word holding forth the Terms and God sealeth and confirmeth on these Terms the particular Promises of righteousness and strength to the ends before-mentioned that our Faith may be strengthened in making use of them These are the main and principal ends of the Sacraments though they serve also for outward distinguishing of Gods People from all other societies and persons In sum the Word offereth Christ and his benefits the Hearer accepteth him on the Terms on which he is offered and consenteth both these are supposed to precede the Sacraments though as we may see in the Jaylor Acts 16. and others it may be but for a very short time yet in the order of Nature at least they are Prior and then come the Sacraments which have in them 1. a clear view of the bargain that we may close distinctly and know what we attain 2. A solemn Confirmation on Gods side of the Covenant and the particular offer he therein maketh 3. A furthering of us in part and helping us to believe and a conferring of something offered 4. A comforting of those upon whom the Blessings are conferred 5. The Receivers solemn and publick ingaging to God that he shall observe and make use of all these the Fifth may be looked upon as the Second in Order We may come now to consider the Faults we are guilty of in reference to the Sacraments And first in general then more particularly in reference to Baptisme and the Lords Supper We shall not speak to those faults common to Popists and others which are more Doctrinal such as Errours about the persons who may Administer them as that Women may Administer Baptism c. But we shall speak to those that are incident to us in our practise And first in general we fail either when too much weight is laid on them or when too little First when too much as 1. When there is an absolute necessity supposed to be of them in order to salvation 2. When they are thought to confer Grace of themselves by the very partaking of the outward Elements although without Faith 3. When they are rested on in the
they present to that Ordinance Next in him that Administreth Baptism there are oft-times diverse failings As 1. When it is customarily dispensed without respect to its end 2. When in Prayer the Childs salvation is not really and seriously aimed at but for the fashion 3. When it becometh a burden to dispense it 4. When it is not thought much of that Christ admitteth such into his House or himself to be a partaker of such mercies but be a Dispenser of them to others 5. When he followeth it not privately with his Prayers for a Blessing besides what failings may be in unsuitable words and humane Ceremonies c. And seeking himself in the words that are spoken rather then the Edification of the Hearers When we are Witnesses and On-lookers we fail 1. In wearying and fretting because we are detained a while 2. Not setting our selves to be edified by that we see done and hear spoken 3. Not sympathising with the Child or its Parents in Prayer 4. Not being thankful to God for such a benefit and Ordinance to such a Childs behoove 5. Lightness of carriage and in looking speaking or thinking in the time as if we were not present at such an Ordinance of Christs 6. Not so seriously taken up in sympathising with other Folks Children because they are not our own 7. Removing and withdrawing and not staying to countenance it 8. Not minding the Child when we are gone 9. Not helping them as we may to be answerable to that tye they come under in Baptisme 10. Not admonishing them when we see Parents and Children walk unanswerable nor testifying against them nor mourning for the dishonour God getteth by baptised Persons unsuitable carriage Fourthly All of us that are baptised fail wonderfully less or more First That we never as we ought reckon our selves obliged by that tye we come under in Baptism 2. That we neither are nor seriously study to be as we ought answerable to it 3. That we are not thankful for it to God who admitted us to that Ordinance 4. That we do not esteem it above all bare carnal Birth-Rights how great soever 5. That we do not seek to have it cleared in the extent of it as to the Priviledges and Benefits thereby conferred on us and our Children 6. That we do not pursue after the Blessing therein covenanted to us 7. That we do not endeavour the performance of the condition of believing and trusting in Christ which is the condition of the Covenant of which Baptism is the Seal 8. That we do not lay weight on our Baptism for strengthening our Faith both in spiritual and temporal Difficulties as if it were no Seal of the Covenant 9. That we are ofteâ— ignorant how to make use of it 10 That we do not account our selves wholly Gods as being given away to Him in Baptism but live to our selves 11. That we do not fight against our Lusts Satan and the World according to our baptismâ—â— Vow 12. That we do not adorne our Christian Profession with an Holy Life 13. That we walk and war against Christ instead of fighting under his Banner 14 That we do not aggravate our sins as being committed against this Tâ—â— 15 That we are not patient under Sufferings nor penitent and humble under all sad Dispensations notwithstanding that we are by our Baptism bound to take up the Cross 16. That we do not meditate on our ingagements nor repent for our Neglects 17. That we do not aim and endeavour to come up to the main ends of this Ordinance Which are 1. The evidencing out Regeneration and iâ—grafting into Christ 2. The giving up our selves to the Father Son and Spirit 3. Sâ—icking by Christ on the most costly and dearest terms 4. Taking directions from him and walking in him 5. Seeking the things above and not the things that are on Earth 6. Mortification to Creatures and to be crucified with Christ 7 The improving of this Tye not onely for obliging us to these but for strengthening us in Him to attain them and to comfort our selves in all Difficulties from this ground These things are much a missing Alace they are much a-missing For we lamentably neglect to draw all our Strength and Furniture under all tentâ—tions and for all Duties from Christ by vertue of this baptismal Obligation and Tye We resort but seldome to this Magazine and Store House this precious Priviledge is Alace but very little manured and improved by us We come next to speak of the sins we are usually guilty of in reference to the Lords Supper and they be of several sorts 1. Some are Doctrinal when the Institution is corrupted as in Popery These we will not now meddle with 2. Others are practical and they are either in Ministers and Elders who admit and debaâ— or in such as are admitted or debarred And First we are to consider that men may sin against this Ordinance by not Communicating As 1. When they contemn and wilfully neglect it 2. When they are not frequent in it but carelesly slight it when conveniently it may be had 3. By not fore-seeing and ordering our Affairs so as we may not be hindred when an occasion of that Ordinance offereth it self near to us 4. By incapacitating our selves to be admitted through ignorance or scandal and by negligence to remove these 5. By fretting at our being debarred or at these who has a hand in it 6. Not repenting of the causes which procureth our being debarred 7. Not seeking to be humbled under such a weighty censure and to get the right use of it for the time to come 8. Suspecting that it proceedeth from carnal ends 9. Reporting amiss of those who do it 10. Not praying for them that partake in this Ordinance where-ever we hear of it in any place 11. Looking rather to the unfitness of some that are admitted and the neglect of duty in Office-bearers in debarring then our own 12. Not sympathizing with them and yet on that ground absenting our selves to wit for the faults of others And here by the way we beseech you take these few words of Exhortation 1. Look on debarring of ignorant and scandalous persons from the Lords Table as Christs Ordinance 2. Consider wherefore your selves are debarred and as you may be assured it is from no particular prejudice or dis-respect so ye would repent and be humbled for that which procureth it 3. Be making up what is wanting for the time to come your failing in any of these is a fault and let none think themselves the less bound to the study of holiness because they are kept from partaking of it But the sin of some is they shift it because they will not stir themselves up to a suitable frame for it and yet they are not suitably affected with the want of it Next there are faults in them that are admitted to Communicate and these both in Hypocrites and true Believers respectively and that 1. Before 2 In the time and
matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral substance and Matter denominateth the Command so Yea it must be Moral otherwise something Morally necessary to Gods service such as the determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or. 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a distinct Command neither ought it here to have been given as such but subjoyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be â—hewn to what Command it 's Reducible as to the substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and onely One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's substance to be Moral then for eschewing of them we must conclude it to be Moral and so the fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the matter and substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such duties are comprehended at least Primarily in any Command of the first Table but in the second which teacheth Duties to others as this first doth to God Neither is it Ceremonial For All Ceremonies that are Typical have their rise since the fall and relate some way to Christ to come But this of sanctifying one Day of seven had it's rise in the state of innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial properly more then the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they two should be one flesh which the Apostle Ephes 5. maketh use of Besides if it were Ceremonial in the substance then were it Typical and significant of some thing to come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only dead but deadly But this Morality in substance the same with the Command which we plead for was retained by the Apostles and primitive Church to sav no more Therefore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are capable of proper Ceremonies but both agree on a seventh Day Therefore it is not Ceremonial The third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not onely put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it then they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more then the rest of the Commands as on other accounts so possibly on this because it 's Ground is Positive and Men need the more Words about it Just as in the second Command Ergo c. Now that it is thus put and pressed appeareth these several wayes 1. It shareth of all common Priviledges with the rest of the Commands set down in the Decalogue that were all spoken yea Written by the Lord immediatly and laid up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of work c. Whereas all the other Commands are but one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet onely here are Son Daughter Man-servant Maid-servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the proportioning of this time There are six dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the seventh And if this Concession of Gods of six dayes to work on be Moral For all the time is Gods and we cannot for our use take any part of iâ— but by his grant and there is no other grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the laâ—gest Share to wit Six parts of seven Then must the setting a part of a seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The sixth given to us and the seventh reserved for him they must needs stand and fall together For they mutually put each other Thou shalt labour six dayes and rest on the seventh Thou shalt rest on the Sabbath day and Labour six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It s the Lords day for though he did give six yet he reserved a seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed 6 Obedience to this Command is pressed by an exceeding weighty Reason drawn from Gods own Example which maketh it clearly Relative to its first Institution Genes 2. Where it is said That He rested after six dayes Work the seventh Day viz. the whole seventh day and so should we which is the more effectual for proving the Morality of this Command Because 1. Iâ—s a Reason that took place even in innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for
themselves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lords day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms then in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn time were not moral were to rob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a Memento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters put together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lords purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Natures light to determine the day or to press its observation it may be strongly born in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New Testament not only in respect of its matter as its natural nor only as it is repeated in the New Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons in the Command it self dividing time into six parts of it to us and a seventh part to God and Gods resting after six days working with his making only seven dayes in the week and employing six of them to work c. these reasons I say are all moral and binding now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceeding Commands to wit the stinting and determining of the solemn and chief time to be set a part for Gods worship to be one day of seven It is true Time is commanded to be allowed to Gods worship in those other Commands wherein the duties of worship themselves are commanded for worship cannot be performed more then any other duty without some time but that the chief time should be so much and so often is onely determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of that definit time 2. We may hence see a reason why there is no new Command for this in the New Testament because this standeth in the Law neither are Thou shalt not Swear Kill c mentioned as new Commands more then this so that had they not been mentioned in the New Testament as some are not yet had they still obliged It is just so as to this and the reason why they are mentioned may be supposed to be because the main fault about them was defect and short coming but in this it was excess which our Lord also regulateth by holding forth the right observance of it and clearing what was wrong and so is supposed to confirm what he repealeth not 4. Arg. If it be not free for men to carve out Gods solemn chief time of worship at their pleasure then is this Command moral for that liberty is restrained by this Command and no other But it is not free for them to choose what time they please or to carve it out This seemeth to be only questionable which is therefore thus confirmed If it â—e frâ—e to men to carve out what solemn and chief time is to be given to and set apart for Gods worship then either it is free to them to choose no time at all or it is free for them to choose a longer or a shorter then this But neither of these can be said not the first as is clear not the second because it will not so quadrate with the end for if the time be shorter it incroacheth on Gods due if it be longer it incroacheth on Gods concession of six dayes to work in If it be shorter it incroacheth on Gods due as is said and our souls good if longer it incroacheth on our temporal calling and Can any restrain man when God giveth him liberty Again If it be free to men so to cut and carve at pleasure on the solemn and chief time for Gods worship it s either free for all men together to agree on a day even one and the same or its free for each Country or each man to choose what day they please but neither of these are either possible or practicable to edification therefore must the day he determined to them and if so then sure by this Command And so it s still binding and cannot in that respect be altered without sin which was the thing to be proved 5. Arg. That there is a morality in a seventh day we may argue from four famous and
are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family and in all that enter into it even as car ying the word on the fronlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2 That it is commended by examples is clear in Abrahams who dâ—aleth both with Children and Servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular affairs He circumcised them and commanded yea charged them to serve the Lord whiâ—h cannot be supposed to have been done without other duties of worship And in Davidâ— 2. Sam 6. 20. Who when he has been at publick-worship goeth home to bleâ—s his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himâ—elf as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere then at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties Wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal 30 and Psal 101. it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal 30 as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6 Heathens that called not on God Ans 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth secret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Families that call not on Gods Name therefore it reacheth them for à quatenus ad omne c. So then what ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them 4. Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is sibness to say so betwixt the carriage of families in religious worship and the carriage of the whole Land 5. The comparing of Jeremy 10 with Psal 79 will not enervate any of the places but when put together they shew that the Holy Ghost doth mean both Families and Kingdomes and that what is implyed in the one place is expressed in the other to shew that God will have both publick-worship from whole Kingdoms and Family-worship from particular Families as parts of these Kingdoms 6. The ground whence the Câ—rse is derived is because that such a Society neglecteth such a duty and therefore how-ever we expond the place and the word Family there it will hold of all Societies in general 4. I said that the having of Family-worship is looked upon as a special qualification and the want of it as a scandal and offence for 1. Who are to be admitted Elders or Deacons Is it not such who have this qualification of Ruling their own Houses well 1 Tim. 3. v. 4. Tit. 1. 6. yea even Widows 1 Tim. 5. 10. are to be tryed by this that they have brought up Children no doubt Christianly and Religiously which can very hardly if at all be without worshipping of God with them 2. If that qualification to wit Ruling their own House well be found to be wanting they are accounted to be unmeet to rule in Gods House 1 Tim. 3. 5. Whence we may reason thus That which casteth a man as unmeet for bearing Rule in Christs House how-ever otherwise he be qualified is an offence and a scandal but the want of Family-worship doth that therefore the want of it is a scandal In these places it is clear 1. That Ruling of their own House is meant not only in outward and temporal things but also if not mainly in what concerneth the honour service and worship of God for 1. it 's the Ruling of Servants and Children together 1 Tim. 3. verse 4. 5. Now it is clear that Children are to be brought up in the fear of the Lord 2. It 's a Ruling that commendeth them as gracious which no Ruling in temporal things will do seeing many meere natural men are wiser in their own Generation that way then the Children of light 3. Many much less fit for Ruling in these things may yet be fit to Rule in Gods House as experience cleareth 4. These words having Children in subjection in all gravity speak out a Christian and Religious Rule and order to be kept in the House or Family in reference to a Religous end which
separation from other dayes but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three wayes 1. By looking to what is called the Lords generally in the Old Testament as his House his Altar his Priests his Tithes c. are they not still his because by him separate for distinct uses in his worship 2. By looking more particularly how the seventh day was called his day or the Sabbath his is not this the reason because it was appointed by him for his worship beside other dayes And can any reason agree better to this 3. By looking how any thing is called the Lords in the New Testament there is no other or better phrase or designation to try by then that 1 Cor. 11. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this first day called the Lords day is opposed to our dayes or common days and that is called the Lords Supper because instituted by him for such and such spiritual ends and uses And therefore there can be no better ground gotten for shewing why this is called the Lords day beside others then by comparing it with other Scriptures and if in other things that phrase import a Divine institution why not in this I do not mean that this is an institution or that it will prove that there must be a clear and express institution shewn but I mean this that it will inferr there is one and that it is Divine seeing God is to choose and not we We might here again produce the four Witnesses already attested for the morality of this fourth Command to wit 1. the general practise of primitive Christians 2. their general opinion and judgement 3. mens Consciences 4. the dispensations of God which will also all clearly depone in this about the change of the day Propos 6. Although we know not the peremptory and precise time when this day was instituted and the very first day sanctified nor whether it was immediately by Christ or mediately from him by the Apostles instituted which is of no great concernment to the main of its institution yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it while as Acts 1. v. 3 he taught them what concerned the Kingdom of God or did inspire his Apostles to observe it from that time forth Because 1. If it was not then instituted the Church had for some time wanted a Sabbath the seventh-day Sabbath being expired by the Resurrection 2. The reason moving the change and preferring the first day before others as in a nearer capacity of sanctification for that end was from that time forth 3. The Apostles practise of meeting and Christs keeping with them hath been from the first change even on the first two first dayes of the week John 20. verse 19. 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to preceed which maketh it appear to be very ancient And so we resume and close these six propositions 1. The day may be changed from the last to the first 2. It s meet it should be so and there is good reason for it 3. It can onely be to one first 4. It s so changed actually 5. It s change is not by Humane but by Divine institution 6. It s institution seemeth to be from the rise of the Gospel Church and the very day of Christs Resurrection Hence we infer 1. good warrant even Gods warrant for imploying the seventh-day to our selves seeing God seeketh but one day in seven and now has chosen and claimeth the first 2. Gods warrant for sanctifying the first day Sabbath or the Lords day as his institution 3. That the Lords day is to be sanctified by us Christians and that by vertue of this Command as the seventh-day was by the Jews on its grounds We come now to speak of the sanctification of this day which is the main thing and for which all the rest is intended we shall first consider the precept and then 2. the reasons whereby it is inforced The precept is sanctify it or keep it holy sanctifying of it is twice mentioned in this Command 1. In the end it s said God hallowed or sanctified it that is by separation destination and appointment for holy uses and as a part of worship so he sanctified the Temple Altar c. not by infusing any holiness in them but by appointing them for holy uses Thus onely God can sanctifie a day or any other thing so as to make it a part of worship and no man or power on Earth whatsomever can do that 1. In the precept it self we are commanded to sanctifie it that is by the application of it unto the uses wherefore he hath set it apart thus we sanctify what he hath sanctified when we use it and imploy it according to his appointment And so we are to consider the sanctifying of this day in these duties called for from us on it This sanctification is two wayes set down 3. In its cessation and rest separating it from other uses and so keeping it from the common uses to which other dayes may and use to be applied 1. In its special application to and imployment in holy uses For clearness we shall consider this sanctification 1. In respect of its rest what we are to abstain from 2. Comparatively with that strictness called for from the Jews 3. Eminently what is required more as to holiness this day then on other dayes wherein also the Lords people should be holy and wherein this goeth beyond these 4. Positively in what duties it should be taken up 5. Complexly in respect of what is called for to the right sanctifying of that day before it come on in the time of it and after it is past and that in publick and private and by all relations Master Servant c. and throughout the whole man thoughts words and deeds and throughout the whole day 6 Oppositively or negatively what are the breaches of this Command and the aggravations of these sins which break it First then we consider it in its rest which is required and because there are extreams some giving it too little as the Jews did before the captivity some too much even to being superstitious as the Jews after the Captivity and the Scribes and Pharisees particularly in Christs time did streaching this rest too far We must therefore consider it more narrowly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jerem. 17. and by Christ Matth. 12. reproved for both extreams respectively We do then in this matter assert first That there is a rest required here which is extensive to a mans words thoughts and actions whereby many things lawful on other dayes become unlawful on this day Yet 2. we assert That by this rest all sort of actions are not
Levit. 19. 17. 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. is Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2. 4. Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12. 10. Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes 6. 2. the first Command with promise which must be upon one of these grounds either 1 because it is the first command that hath a particular promise that promise in the Second command being general applicable as it is actually applyed there to all the commands or 2. because this is the first command of the second Table and often in the new Testament the commands are recknoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i. e. of the second Table and to press it the more the promise added to it is mentioned so that to urâ—e obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1 To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5. 22. it is pressed upon Wives toward their Husbands and 1 Pet. 3. 7. upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are hear to be largely and synecdochically understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4. 15. yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and Piety Acts 7. 2. or for their worldly means and outward estate as Josepb was Gen. 45 8. or for their age and the reverence due to them on that account 2 Kings 2. 12. in a word any sort of emenencie putteth one in that roll of Fathers largely taken though they be not properly such 3. We are called in the first place to look to the duties of this relation as it is domestick such as of a Master over the Servant of a Husband over the Wife c. and then cometh the carriage of one toward another in general and though most properly the duties of Parents mediate or immediate over their Children or Nephews be here pointed at which is most literal yet the former also is included all particulars of that kind being by a figure comprehended under one If it be asked here Why the mother is added Answ 1. Because although the mother be not so qualified for the rule and government of the Children yet she is no less intituled to their acknowledgment and this parental honour by the labour toil and tenderness of their birth and education and in this as well as in the disposition of the members of the body mentioned 1. Cor. 12. v. 22. 23 and 24. the excellent attemperation of God wisdom is very conspicuous by ballancing the greater authority of the Father with the greater pains and care of the Mother that the Childrens duty of love honour and gratitude may return to both with a suitable equality 2. She is added to shew that it is not only the most eminent Superiour or Neighbour to whom honour is due but even these who have more weakness and especially the Mother Hence it is that alwayes almost in the Proverbs where duty to the Father is pressed the Mother is also named with him to shew that Children should not think that less respect is due to the Mother then to the Father yea sometimes the Mother is prefixed to the Father as Lev. 19. 3. Ye shall fear every man his Mother and his Father which is done to meet with the humour of many who are ready to lessen their duty to their Mother and therefore we are called to it even in her old age Prov 23 22. and to guard against despising of her then which is too readily and frequently incident Thus doth the Lord provide in his word against our corruption which is ready to take advantage of debording and outbreaking at the weakest part If it be further asked Why all Superiours yea all Neighbours are spoken of as Fathers and Mothers Answ These reasons are obvious from the scope Iâ— is 1. to shew that the duties of this Command are mutual amongst all relations it giveth
sanctified use of what he enjoyeth which another cannot 5. He may have peace whether he have or want in the injoyment of creaturs or in their scarcity because he hath a right to them for it is not from want of right to creature comforts that scarcity of them cometh but God like a wise and skilful Physitian keepeth back meat for health where there is abundance in the right and to be given also when needful so that comparing him with a wicked man whether he have or want whether he enjoy more plentifully or be in scarcity he hath still the better of him by fare which should make us all love godliness the more which hath so great an advantage as this attending it Thus much in short of the promise annexed to this Command To descend to speak particularly of all the several relations comprehended under it as of Magistrates and Subjects Church-Officers Pastors Guids and Rulers and ordinary Church members Husbands and Wives Parents and Children Masters and Servants c. and of their respective duties would be a large task and draw us forth a great length beyond our design in this undertaking and somewhat to this purpose being already spoken from the third and fourth Chapters of the Epistle to the Colossians which the blest Author was then in his Sabbath afternoon-Sermons opening up to the same Congregation that heard him lecture on the Commands and all of them being too many at least more known then alass they are practised thought indeed we know no more in Gods account then we singly desire design and endeavour through grace to practise and they all and they only having a good understanding that keep his Commandements John 13. 17. Psal 111. 10. and since withall if the generals we have hinted at in the exposition of this Command be well understood seriously pondered and consciensciously in the Lords strength practically improved they will not a little through his blessing contribute for helping us sutably to acquit our selves in the discharge of all the particular duties of these several relations we shall now forbear to be particular and shall only say in the general of these station and relation duties that as if a serious Christ an and truly goodly man be sought after he is in a special manner to be found in them so when sanctifiedly sutably and seasonably performed they in a special manner adoâ—n the Doctrine of God and keep it from being blasphemed and bear a very real and evident testimony to the truth and reality of Religion in the Professors of it and withal are a notable mean of convincing men and even of winning and gaining them who obey not the Word as maâ— be clearly gathered from Luke 3. 10 11. 12. 13. 14. Tit. 2. â— 5. 10. 1 Tim. 5. v. 14. 6. v. 1. 1. Pet. 2. v. 13. 14. 15. 3. v. 1. 2. compared together Before we proceed further amongst many Questions that might arise here one word to these two 1. Whether ought a Father to love his Son or a Son to love his Father most Answ The Son ought to love his Father most as representing most of God and the Father ought to love his Son most as comprehending most of himself such mutual respects may exceed one another on different accounts 2. Quest Whether is the Father or Magist are most to be obeyed if they command contrarily Answ If that which is commanded be a thing belonging to the Magistrates place to command in as where such a one should live what charge or office he should bear in the Common-wealth and such like caeteris paribus the Magistrate is to be obeved for these things are sought by the Magistrate from him not as a Son but as a member of the Common-wealth whose good principally should be eyed and had respect to but if it be a thing that belongeth to the Father and not to the Magistrate to command in as what Husband or Wife a Child should marry and such like that belongeth to the Father as a Father and so is to be obeyed notwithstanding of the contrary command of the other The scope of this Command being to moderate men in their excessive desires after honour and to direct and regulate them in giving respect to others and in seeking of it to themselves and to inform us that by no means we should wrong the estimat on of others more then their persons and estates ere we lay aside speaking of it it will be meet to speak a little of humility and the contraries and opposits thereof That humility relateth to this Command and is comprehended under it appeareth from Rom. 12. 10. Phil. 2. 3. And is a grace so necessary and useful to Christians that it ought especially to be headed and taken notice of It may be considered in a threefold respect 1. In respect of God this humility ought to be in reasonable creatures to God as their Creator they being nothing and less then nothing before him and useful or gainful for nothing to him 2. It may be considered as it respecteth others and that not in a complementing manner but as it comprehendeth our humbling of our selves in our carriage towards them and from the sense of our short-comming of them and being inferiour to them in some things wherein we preferr them to our selves Phil. 2. 3. 3. It may be considered not only as it moderateth us in our common carriage towards God or towards our Neighbour but also as it concerneth our selves for by it we are kept within bonds as to our thoughts of our selves and what is ours or in us upon the discovery of many infirmities we are encompassed with see Rom. 12. 3. Humility considered the first way is not properly contained under this Command but cometh in under the first Command of the first Table but humility in the two last respects as it moderateth our thoughts and esteem of our selves and fâ—ameth our actions sutably and according to â—ight reason in reference to others or our selves cometh in here and is enjoyned in this command and concerning it these following things are to be observed 1. Thus Humility of one man towards another differeth from Humility towards God because of the great dispâ—oportion that is between God and Creatures infinitely more then any that is amongst Creatures themselves there is in nothing comparison to be made with God neither is there any possibility of profiting him Job 25. 7. but there may be comparing and usefulness too amongst Creatures which this humility taketh not away see Job 29. throughout the Chapter 2. This Humility is not opposite to magnanimity boldness and zeal but is well consistent with these as is clear in Christ the Apostles and others of the Saints for boldness and magnanimity is an adventuring in Christs strength upon what one is called to according to warrantable grounds and humility although it leadeth us to entertain due thoughts of our own infirmities yet it moderateth us in that